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does not include the criminals of Israel is not a fast.” The Drashos haRan Harav Ze v Wolb e
interprets this Talmudic reference to “criminals” as an underlying principle
requiring that wrong-doers contribute to all social endeavors in general – i.e., Rav, Khal Zichron Shlomo
that without them even the service of the righteous remains incomplete.
And the Ran there notes as well a parallel in (Aristotelian) science: A pure
element (earth, water, air, or fire) is inherently unstable until it undergoes Hashem becomes King only when we crown Him
composition with other elements to form a compound substance that is,
unlike its constituent elements, stable. Likewise, a community becomes most םלוע תרה םויה, on the day of Rosh Hashana, the world was created. On this day,
firmly founded when it incorporates all elements of society, even those which the birthday of the world, we re-coronate Hashem’s kingship for the new year
are by their nature essentially undesirable. And so too any tzibbur will only ahead.
reflect an ethical perfection if it manages to incorporate different extremes
that may serve to counteract each other, thereby resulting in an ideal balanced רמא אבר, רמא בקה”ה לארשיל, ורמא ינפל שארב הנשה תויכלמ, ידכ ינוכילמתש םכילע (שאר
mean, overall. So, for example, if one group all of whose members share the הנשה זט, א).
vice of parsimoniousness combines with another group all of whose members “Hashem says to Klal Yisroel, say before me [pesukim of] My Kingship on
have the vice of profligacy, the behavior of the combined group as a whole will Rosh Hashana, in order that you crown Me as King over yourselves” (Rosh
manifest as more perfect than that of any of its individual members – just as Hashana 16a)
is observed in the natural world regarding the elements. In both nature and in
human society, it is the collective than is stablest. The Gemara (R”H 27a) says that the nusach we say in davening: תליחת םויה הז
ןושאר םויל ןורכז ךישעמ– “this day [of Rosh Hashana] your actions begin anew, it
Indeed, the Ran will go on posit that such variety forms the basis even for is a remembrance of the first day [of creation]”, follows the view of R’ Eliezer
individual friendships; companionship between peers is strengthened by who says that the world was created [on the first day] of Tishrei. However, the
differences of perspective. Thus does the Ran proceed to take this chelbena rishonim bring a braiyssa which says that the first day of creation was actually
mashal to its ultimate conclusion, arguing that the chelbena allows the other the 25th day on Ellul, and Rosh Hashana is the sixth day of the creation, the
spices to achieve their latent potential: “it stimulates and actualizes the other day Adam was created. Why is it that we consider the “first day” not the actual
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spices, arousing their aroma.” Similarly, the Kli Yakar connects the chelbena with first day of creation but rather Adam’s first day?
the same midrash: The esrog, lulav, hadassim, and aravos are bound together on
Sukkos because, he asserts, the fate of the four different categories of people The Midrash (Pirkei DeRabi Eliezer 11) describes Adam’s first moments:
were bound together on Yom Kippur. How so? The atonement of the righteous ותוא ואר, םיהלא תומדב ראותמ היהו ופוס דע םלועה ףוסמ ותמוק התיהו וילגר לע םדא דמע
ultimately depends on the atonement of the wicked. Thus, as we bind our Arba ?יל תווחתשהל םתאב םהל רמא. ול תווחתשהל םלוכ ואבו, ןארוב אוהש ןירובסכ וארייתנו תוירבה
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Minim together let us remember the beauty in unity and diversity.
ךלמה תא ןיכילממ םעהש יפל, ונארבש ימ ונילע ךילמנו זועו תואג שיבלנו ךלנו םתאו ינא ואוב
לכו ןושאר ותוא ךילמהו ומצעל םדא ךלה, ותוא ןיכילממ םעה ןיא םא ומצע תא ךילממ ךלמה ןיאו
6 גכ קרפ ארקיו רקי ילכ .שבל תואג ךלמ ’ה רמאו, וירחא תוירבה
אל ןכ לעו .ןינעתמו ותארקל ואצי םלוכ זא יכ לחנ יברעל ולשמנש םיעשרל וליפא םלוכל רתוומ רופיכ םויב ךכ רחאו ...םכל םתחקלו )מ
לארשי יעשופ לכ ףרצל תרוטקה ינממס םע הנבלחה ברועמ וב יכ תרוטקה ןנעב םא יכ שדוקה לא רופיכ םויב אובל יאשר לודג ןהכה היה Adam stood on his feet and his stature was from one end of the world to the
הדוגא ושעי אלא רשפא יא םדבאל ,ולא םינימ העבראב שרדמב ורמאש ךרדכ ,ולא לע ולא ורפכיש ידכ םיבוטה םע תחא הדוגא םתושעלו other end and was depicted in the image of G-d, the other creations saw him
ןמ תחא רסח םאו ולא לע ולא םירפכמ םהו תחא
שדוקה לא אובל אובמ לודג ןהכל ןיא וללה תותיכה:
1 ף"ירה יפדב א ,ג הנשה שאר ן"ר ןייע

Agudah Achasgudah Achas
A Agudah Achas